He wanted, when all other parties were claiming room for their speculations, to claim room for his own preference for ancient doctrine. He wished to make out that no branch of the Church had authoritatively committed itself to language which was hopelessly and fatally irreconcilable with Christian truth. But he claimed nothing but what he could maintain to be fairly within the authorised formularies of the English Church. He courted inquiry, he courted argument. If his claim seemed a new one, if his avowed leaning to ancient and Catholic views seemed to make him more tolerant than had been customary, not to Roman abuses, but to Roman authoritative language, it was part of the more accurate and the more temperate and charitable thought of our day compared with past times. It was part of the same change which has brought Church opinions from the unmitigated Calvinism of the Lambeth Articles to what the authorities of those days would have denounced, without a doubt, as Arminianism. Hooker was gravely and seriously accused to the Council for saying that a Papist could be saved, and had some difficulty to clear himself; it was as natural then as it is amazing now.[91] But with this sincere loyalty to the English Church, as he believed it to be, there was, no doubt, in the background the haunting and disquieting misgiving that the attempt to connect more closely the modern Church with the ancient, and this widened theology in a direction which had been hitherto specially and jealously barred, was putting the English Church on its trial. Would it bear it? Would it respond to the call to rise to a higher and wider type of doctrine, to a higher standard of life? Would it justify what Mr. Newman had placed in the forefront among the notes of the true Church, the note of Sanctity? Would the _Via Media_ make up for its incompleteness as a theory by developing into reality and fruitfulness of actual results? Would the Church bear to be told of its defaults? Would it allow to the maintainers of Catholic and Anglican principles the liberty which others claimed, and which by large and powerful bodies of opinion was denied to Anglicans? Or would it turn out on trial, that the _Via Media_ was an idea without substance, a dialectical fiction, a mere theological expedient for getting out of difficulties, unrecognised, and when put forward, disowned? Would it turn out that the line of thought and teaching which connected the modern with the ancient Church was but the private and accidental opinion of Hooker and Andrewes and Bull and Wilson, unauthorised in the English Church, uncongenial to its spirit, if not contradictory to its formularies? It is only just to Mr. Newman to say, that even after some of his friends were frightened, he long continued to hope for the best; but undoubtedly, more and more, his belief in the reality of the English Church was undergoing a very severe, and as time went on, discouraging testing.